I hate to sound as if I am arguing for the sake of it, but when one sees someting that does not makes sense (to him) then to remain quite for political correctness is not the way to go.
How are then we to interpret washing ourselves before prayer, Call to prayer, shortening our prayer when in danger, How the Messenger was asked to shorten the prayer when facing an enemy in the battle field. Salat Fajr, Salat Ishaa, about prayer on Day of Assembly and once done, to proceed to seek Allah's bounties, that salat (according to the Qur'an) is prescribed at fixed times, etc.
Let us read a gist of what Allama Parwez considered ritual prayer:
• To offer Namaz. The varying meanings of Salaat mentioned above clearly suggest that when an obedient Muslim follows the Laws of Allah in any sphere of life to discharge his obligatory duties he, in fact, is performing Salaat only. And for this no time, place or form is necessary. But in the Quran at certain places the word Salaat has been used for a particular act or ritual, commonly called Namaz (A Pehalvi language word not used in the Quran). For instance: verse 5:6 outlines the method of ablution, which is to be performed when you rise up for Salaat. Verse 4:43 prohibits a Muslim from attending a Salaat congregation when in a state of Sukr (inebriation or drowsiness). And neither recite your Salaat aloud nor recite it in an inaudible tone, but seek a middle course (17:110). So the purpose of Salaat is served only when one understands what one is saying. However, it should be noted that for a Muslim the use of all types of intoxicants is prohibited (5:90-91) According to verse $;101 0ne can curtail Salaat if one fears an enemy attack. Verse 4:102 gives the method of shortening of Salaat. And Surah Juma-ah (62:9-10) says, “When the call is proclaimed for Salaat on Friday (or at the time of congregation), hasten earnestly to the Zikr of Allah, and leave off business (and traffic): that is better for you if you did but know. And when Salaat is over, you may disperse through the land and seek of bounty of Allah: and involve yourself in ‘Zikr of Allah’ frequently so that you may be successful.”
• At this juncture a significant point needs a short explanation. The superstitious instincts of Man concocted stories of the auspicious and the ominous. Similarly, for doing, and also for not doing, specific work he outlined certain hours of day and night with the belief that they were auspicious. The Quran, while eradicating other superstitions about time, also clarified that there is nothing auspicious or ominous about day and night and hours. As such, in Islam the very idea that things should be started at an auspicious hour is irrelevant. So even for Salaat the Quran says; “You can establish Salaat from early morning till late night” (17:78) This means that in order to establish ad-Diin (economic and socio-political system) the efforts of Muslims are not limited to any specific time or place. For example see Surah 3:190, 20:130, 50:39, etc. The whole life of a Muslim—his days and nights, his mornings and evening—is devoted in implementing the Laws of Allah. But in these efforts Salaat congregations also play a significant and essential role. The Quran calls them kitaabam-mawquutaa (4:103). One meaning of these words is: a specially prescribed duty. Another interpretation is a duty that has to be perfected on time. Thus the importance of adherence to time in congregation is obvious. The Quran specially mentions Salaat-ul-Ishaa. From this it is evident that during Rasoolallah’s (messenger) days at least these hours were fixed for the Salaat congregations.